Pub Date : 2023-10-02DOI: 10.1080/24720038.2023.2243319
Richard A. Geist
Click to increase image sizeClick to decrease image size Disclosure statementNo potential conflict of interest was reported by the author(s).
点击放大图片点击缩小图片披露声明作者未发现潜在的利益冲突。
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Pub Date : 2023-10-02DOI: 10.1080/24720038.2023.2249370
Elizabeth Corpt, Annette Richard
With this issue, we conclude our 5 years of co-editing Psychoanalysis, Self and Context. It has been both a great honor and quite a challenge to follow in the footsteps of our predecessors, William Coburn, Doris Brothers and Roger Frie. We have enjoyed our partnership immensely. As a result of our efforts, we hope we have provided our readership with a challenging, creative, and substantive journal. We are most grateful to George Hagman, Marcia Dobson, and John Riker for their willingness to step up to take the helm at this critical juncture in our journal’s trajectory. We wish them success going forward. Our last issue as co-editors offers important contributions taken from the 43 Annual IAPSP International Conference held in Washington DC in October 2022. The conference theme, Finding Ourselves in Uncertain Times: Emergent Processes of Change and Transformation, was centered on the profound changes affecting the world and our lives, personally, professionally, and organizationally, since we last gathered in Vancouver BC in 2019. In the first panel, Psychoanalysis’ Zero-gravity Moment: Disrupting Where We Land, Cherian Verghese, in his introductory remarks, starts by raising crucial questions about these emergent changes. He asks: “Are we ready to make real and meaningful changes that truly transform us all, or might we slip back into the status quo once the heat of the moment is passed?” (p. 480). Lynne Layton borrows from Antonio Gramsci, the Italian Marxist philosopher and activist, the term “Interregnum” to designate the crisis marked by the dying of the old when the new has yet to be born, a “zero-gravity moment” in which “everything has been thrown up in the air with absolutely no certainty of where things will land” (p. 486). Lara Sheehi follows with a challenge to psychoanalysis to push us beyond our well-meaning responses to diversity, equity, and inclusion. She asserts: “we have yet to commit to disrupting the conditions and constitutive logic that create oppression, i.e., their root. This is alarming when we understand psychoanalytic theory and practice as consisting of tools that are well equipped to address the structural, the root, and the condition” (p. 494). As a united chorus, all three situate us at a tipping point in our search for emergent radical changes and transformations, in the US, and beyond, but most specifically, within psychoanalysis itself; clinically, theoretically, and institutionally. In the second panel, Practicing in a Time of Loss and Threat: Emergent Processes for Growth and Transformation, Heather Macintosh presents a deeply moving and profoundly human story which, in its own way, disrupts the conditions and constitutive logic (Sheehi, p. 494) of clinical practice as we know it. Unfolding during the throes of Covid, Macintosh allows us a glimpse of her personal transformation as a psychoanalyst as her story is woven in with, and around, the story of her patient’s reckoning with the loss and threat brought on
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Pub Date : 2023-10-02DOI: 10.1080/24720038.2023.2247435
Jill Gentile
ABSTRACTDrawing an analogy among the splits in US Constitutional democracy, in Communist totalitarianism, in our field, and in many of our patients’ psychic foundations, the essay advances the idea that the disruption of fundamental splits—often fastened together by keystone selfobjects—is vital for an emancipatory psychoanalysis. My argument is that to heal our democracy, and to help many of our patients heal, our praxis must cultivate a generative rupturing of the psyche/social status quo that goes beyond the incremental work that often characterizes what we do, and builds upon the promise of Winnicott’s “breakdown experience” and Fanon’s decolonial praxis. The author further considers resonances across her conception of “feminine law” and the vaginal signifier as the zero of the signifying chain, Koichi Togashi’s “psychoanalytic zero”, and Hortense Spillers’ reading of the black feminine as the zero of the social order. This zero, she argues, acts as a site of rupture and radical transformation, enabling alterity, contradiction, and the operations of a disordered apres coup temporality. Clinically, this manifests as desperation and desire coalescing as a liberatory force, infused with ethical charge, with the potential to dismantle archaic oppressive structures and alliances. The essay concludes that that we are at the brink of a collective, paradoxical experiment in constituting ourselves as fully human in which we reclaim an alienated (material) dimension of human subjectivity, surrendering to the other-than-human, for the sake of joining liberty and love, present and ancestral truths, in a relationship that doesn’t require splitting.KEYWORDS: Decolonizationdemocracy as selfobjectdisruptionFanonfeminine lawsplittingWinnicott’s breakdownzero AcknowledgmentsThe author gratefully acknowledges Steve Tublin, Chris Gilmore and Barnaby B. Barratt for their substantial editing contributions and two anonymous reviewers for their considerable thought-provoking comments on this essay.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Though I write here inclusively as if “we” are one, thereby extinguishing difference, I’m appealing mainly to the whiteness and privilege of western analysts and peoples, recognizing that there is an enormous range of diversity that gets wiped out by such rhetoric. In most of my writing I’ve been dedicated to the theorizing of difference and of singularity, but here I ask the reader to permit this device for the sake of the broader thesis.2 In a series of essays, beginning with Gentile and Macrone (Citation2016) and most recently bookmarked by Gentile (Citation2022, Citation2023), I’ve insistently argued that this colonization begins with psychoanalysis’s erasure of the feminine, and congeals specifically at the site of anatomical difference, the unsignified gap of the vaginal, with profound and debilitating effects for free association, freedom of speech and the movement of desire,
摘要本文以美国宪政民主、共产主义极权主义、我们的领域以及我们的许多病人的精神基础中的分裂为例，提出了这样一种观点，即对基本分裂的破坏——通常由基石自我客体连接在一起——对解放精神分析至关重要。我的观点是，为了治愈我们的民主，为了帮助我们的许多病人治愈，我们的实践必须培养一种对心理/社会现状的生成性断裂，这种断裂超越了我们所做的通常特征的渐进式工作，并建立在温尼科特的“崩溃经验”和法农的非殖民化实践的承诺之上。作者进一步考虑了她的“女性法则”概念和阴道能指作为能指链的零，Togashi Koichi的“精神分析的零”，以及hortensspillers将黑人女性作为社会秩序的零的解读之间的共鸣。她认为，这个“零”充当了一个断裂和激进转变的场所，使另类、矛盾和混乱的政变后暂时的运作成为可能。临床上，这表现为绝望和欲望作为一种解放力量的结合，注入了伦理责任，具有拆除古老压迫结构和联盟的潜力。这篇文章的结论是，我们正处于一个集体的、矛盾的实验的边缘，在这个实验中，我们将自己构建为完全的人类，在这个实验中，我们重新获得了人类主体性的异化(物质)维度，为了在一种不需要分裂的关系中加入自由和爱，现在和祖先的真理，向非人类投降。关键词:去殖民化民主作为自我客体的破坏法非女性化法律分裂winnicott的分解感谢作者感谢Steve Tublin, Chris Gilmore和Barnaby B. Barratt的大量编辑贡献，以及两位匿名评论者对本文发人深省的评论。披露声明作者未报告潜在的利益冲突。注1虽然我在这里写的内容很有包容性，好像“我们”是一体的，从而消除了差异，但我主要是在呼吁西方分析人士和人民的白人和特权，认识到这种修辞抹杀了巨大范围的多样性。在我的大部分写作中，我一直致力于对差异和奇点的理论化，但在这里，为了更广泛的论题，我请求读者允许使用这种方法在一系列文章中，从《Gentile和macron》(Citation2016)开始，到最近被Gentile收藏(Citation2022, Citation2023)，我坚持认为，这种殖民化始于精神分析对女性的抹去，并特别凝结在解剖差异的地方，阴道的无意义空隙，对自由联想，言论自由和欲望运动产生了深刻而衰弱的影响。从而助长了父权制的不平等和体制性(性别、性别化、种族化等)压迫值得注意的是，我和Togashi在这里得出了完全相反的结论，因为这很容易被忽略。在进一步的对话中(个人交流，2022年10月25日)，我们意识到我们到达了一个悖论的地方。或者可能是主体间的认同，然后是差异的崩溃和彼此的适应?从悖论的角度来看，这个问题是不应该问的，就像温尼科特可能会建议的那样在最近一篇引起共鸣的文章中，莎莉·斯沃茨(Citation2023)借鉴了胡克(Citation2020)对法农非存在区域的分析，援引了零的象征力量来进行彻底的变革芭芭拉·戴米克(引文2015)。在这篇文章中，我引用了J. cameron Carter (Citation2020)对Ashon Crowley的“其他世界”概念的玩弄。卡特将这段话与弗雷德·莫滕对克劳迪娅·兰金(Claudia Rankine，引文2014)一段提到“无处可去”的评论联系起来(与中间的段落相呼应)。作者简介吉尔·金泰尔吉尔·金泰尔是纽约大学心理治疗和精神分析博士后项目的兼职临床副教授，与迈克尔·马克隆合著了《女性法:弗洛伊德、言论自由和欲望之声》(Karnac Books, 2016)，并撰写了许多关于个人和政治代理、发展符号学以及女性(被否定的)意义的学术论文。她是《精神分析对话》和《性别与性研究》的副主编，并在几个编辑委员会任职。她是纽约市的一名执业精神分析学家，主持在线监督和学习小组。
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Pub Date : 2023-10-02DOI: 10.1080/24720038.2023.2243299
Donna M. Orange
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Pub Date : 2023-10-02DOI: 10.1080/24720038.2023.2247434
Koichi Togashi
ABSTRACTAll human experience is organized in the dynamic space between necessity and contingency, and these values play a significant role in therapeutic issues such as human encounters, trauma, racism, physical disease, accidents and minority experience. How and in what form do contingency and necessity emerge in our therapeutic works? How can we help our patients to live with human tragedy and the inevitable contingencies and necessities of the human world? Through a case vignette of a traumatized female patient, I attempt to explore how the therapist’s recognition of being a player-witness—the recognition that “I could have been my patient”—can help both the therapist and patient to share the transience of the world and hope for the future. I conclude that the sense of surprise—that comes with the therapist’s realization that there is no reason why the trauma experienced by the patient could not have happened to them—allows the therapist, and patient, to be open to many other possibilities in their lives.KEYWORDS: Alter-egocontingencyhumanizationplayer-witnesspsychoanalytic zerotraumatizationtwinship AcknowledgmentsAn earlier version of this article was presented at the Plenary IV: Living and Practicing When the World Feels Uncertain, the 43rd Annual IAPSP International Conference, Sunday, October 23, 2022, Washington, D.C.Disclosure statementNo potential conflict of interest was reported by the author(s).Additional informationNotes on contributorsKoichi TogashiKoichi Togashi, Ph.D., L.P., is a Council Member of the International Association for Psychoanalytic Self Psychology, an Associate Editor of Psychoanalysis, Self and Context, and an Editor of Psychoanalytic Inquiry. He is an author of “Kohut’s Twinship across Cultures: The Psychology of Being Human” (co-authored with Amanda Kottler, Routledge, 2015), and “Psychoanalytic Zero: A Decolonizing Study of Therapeutic Dialogues” (Routledge, 2020)
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Pub Date : 2023-10-02DOI: 10.1080/24720038.2023.2247464
Lara Sheehi
ABSTRACTThe paper argues that in this “zero-gravity moment” we should resist the urge to rely solely on what is described as non-structural, and therefore, “empty” diversity efforts that focus only on representational politics. The concept of Diversity Ideology is explored and used to explicate why diversification efforts in psychoanalytic training programs and organizations are constitutively poised to fail.KEYWORDS: Colonialitydiversediversityideologypsychoanalysiswhiteness Disclosure statementNo potential conflict of interest was reported by the author(s).Additional informationNotes on contributorsLara SheehiLara Sheehi, PsyD (she/her) is an Assistant Professor of Clinical Psychology at the George Washington University’s Professional Psychology Program where she is the founding faculty director of the Psychoanalysis and the Arab World Lab. Lara’s work takes up decolonial and anti-oppressive approaches to psychoanalysis, with a focus on liberation struggles in the Global South. She is co-author with Stephen Sheehi of Psychoanalysis Under Occupation: Practicing Resistance in Palestine (Routledge, 2022) which won the Middle East Monitor’s 2022 Palestine Book Award for Best Academic Book. Lara is the President of the Society for Psychoanalysis and Psychoanalytic Psychology (APA, Division 39), the Chair of the Teachers’ Academy of the American Psychoanalytic Association, and co-editor of Studies in Gender and Sexuality and Counterspace in Psychoanalysis, Culture and Society. Lara is also a contributing editor to the Psychosocial Foundation’s Parapraxis Magazine and on the advisory board for the USA-Palestine Mental Health Network and Psychoanalysis for Pride.
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Pub Date : 2023-10-02DOI: 10.1080/24720038.2023.2222161
Margy Sperry
ABSTRACTThe climate crisis raises urgent questions. How do we understand human-caused ecological destruction? What will motivate human beings to care for our environmental home? While some believe that fear will spur us to act, anxiety can have the opposite effect. Even those who acknowledge the increasingly precarious situation may dissociate in the face of dire predictions or disavow personal responsibility, thus avoiding lifestyle changes. This paper argues that experiences of awe may serve as better motivators than threats of annhilation. Social psychologists describe awe as a “self-transcendent emotion:” an emotion that shifts one’s focus away from self, binds us to others and promotes collaboration. Experiences of awe, research suggests, help us to feel less preoccupied with our individual needs and more receptive to “otherness,” reorienting us towards the “greater good.” I suggest that awe perturbs the neoliberal, individualistic mindset that characterizes the Anthropocene era by drawing humans into a closer relationship with the “other-than-human” world and encouraging an “ethic of care.” Short personal and clinical vignettes that demonstrate awe’s transformative potential are included.KEYWORDS: Aweclimate changeeco-anxietyecologyneoliberalismwonder Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Throughout this paper I will use the term “other-than-human” to refer to dimensions of life on planet earth that are beyond humanity (plants, animals, even the earth itself) (Lien & Palsson, Citation2021). I’ve chosen to use this term, rather than alternatives such as “non-human,” “more-than-human,” or even simply “nature,” because of the rich meaning that “other” has within psychoanalysis. By using “other-than-human” I hope to encourage the reader to consider the ways that humans act in anthropocentric ways, marginalizing and disregarding these “other” forms of life. Resituating human beings in relation to the natural world deepens and expands our awareness of our interdependence on and connectedness to our environmental home.2 The idea that Earth’s geological record has been drastically altered by one species, human beings.3 Searles used the term “nonhuman” in his paper. See footnote 1.4 Thru-hiking is an act of hiking a long-distance trail from one end to the other continuously. Completing each of these trails requires a commitment of 5–7 months. The remoteness of these trails required her to carry her gear, food and supplies for the duration of the hike.5 Emotion researchers have come to think of awe as a “prosocial emotion.” That is, an emotion that prompts people to act in ways that benefit others. Social Psychologists consider prosocial behaviors (like helping, comforting, sharing, consoling, cooperating, and protecting others) to be a foundation of moral and ethical action.6 See Pratto et al. (Citation2006), Shiota et al. (Citation2007), Piff et al. (Citation2015), Stellar et al. (Citation2017),
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Pub Date : 2023-10-02DOI: 10.1080/24720038.2023.2243298
Elizabeth A. Corpt
ABSTRACTThrough personal reflections and current cultural references to climate-related issues, the author questions whether awe, in conjunction with the awful aspects of climate change, can provide a forward edge to the climate crisis. In acknowledging the tension between creation and destruction - life and death – the author speaks to a kind of quickening which can serve as a signal for impending change and transformation that need not only be apocalyptic.KEYWORDS: Aweawfulclimate crisisethicsforward edgeopen future Disclosure statementNo potential conflict of interest was reported by the author(s).Additional informationNotes on contributorsElizabeth A. CorptElizabeth A. Corpt is a psychoanalyst, supervising analyst, faculty member, and board member at the Massachusetts Institute for Psychoanalysis, and is Co-Chief Editor of PSC. She has written and presented on clinical generosity, relational ethics, and social class, and maintains a private practice in Arlington, MA.
摘要通过对气候相关问题的个人反思和当前文化参考，作者质疑敬畏与气候变化的可怕方面是否可以为气候危机提供前沿。在承认创造与毁灭——生与死之间的紧张关系时，作者谈到了一种加速，它可以作为即将到来的变化和转变的信号，而不仅仅是世界末日。关键词:可怕的气候危机伦理前沿开放的未来披露声明作者未报告潜在的利益冲突。elizabeth a . Corpt是麻省精神分析研究所的精神分析学家、监督分析师、教员和董事会成员，同时也是PSC的联合主编。她写过关于临床慷慨、关系伦理和社会阶层的文章，并在马萨诸塞州阿灵顿市开了一家私人诊所。
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Pub Date : 2023-10-02DOI: 10.1080/24720038.2023.2236173
Cherian Verghese
ABSTRACTThis paper challenges readers to examine how the “halls of power” within the psychoanalytic enterprise, and our own institutions mobilize our hatred and ‘white rage’ often subtly and imperceptibly towards non-whites. It raises the question: Are the marginalized and all non-white worlds also represented in our theories and training programs? He argues for a critical pedagogy which begins by our own racial self-examination and interrogation of our collective “implicated subjectivities” in the inhuman treatment of our patients, supervisees and colleagues – especially non-whites but whites as well because their unexamined racism dehumanizes even them. Using his own lived experiences in these psychoanalytic halls of power over 20 years, the author questions our tendency for universalizing, including self psychology’s central concept of empathy, especially as it is practiced. How shall we redress past and contemporary iniquities in order to make reparations, create a more just and inclusive psychoanalytic theory and practice and what might that look like?KEYWORDS: White ragewhite supremacycritical pedagogyopressive ideologiesdouble-consciousnessimplicated subectivity Disclosure statementNo potential conflict of interest was reported by the author(s).Additional informationNotes on contributorsCherian VergheseCherian Verghese, Ph.D. - Licensed psychologist Cherian is a Psychologist in Private Practice since 1990 in Washington, DC. He is on the faculty at the Washington School of Psychiatry (Supervision Training Program) and a Founding and Steering Committee Member of the School’s Center for the Study of Race, Ethnicity and Culture. He is also on the Faculty of the Institute for Contemporary Psychotherapy and Psychoanalysis (ICP&P) where he previously Coordinated for the Institute’s Psychotherapy Training Program.
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Pub Date : 2023-10-02DOI: 10.1080/24720038.2023.2232830
Peter Kaufmann
ABSTRACTIn his discussion of Gentile’s and Togashi’s Plenary papers, the author explains how they are initially destabilizing, but ultimately reorienting and profoundly hopeful for us in these threatening, uncertain times. He reviews the arguments that the papers present, explores how they are challenging to him as a representative of a 1960’s liberal, Self Psychological perspective and illustrates how they can be applied to clinical work.KEYWORDS: Accommodationbreakdowndestruction and survivalsurrendertwinship Disclosure statementNo potential conflict of interest was reported by the author(s).Additional informationNotes on contributorsPeter KaufmannPeter Kaufmann, PhD. Is faculty and supervisor at the Institute for the Study of Subjectivity in New York City as well as the co-director of the IPSS four-year, psychoanalytic program. He also is faculty and supervisor at the National Institute for the psychotherapies. He teaches courses and writes papers about comparative psychoanalysis and efforts to integrate different theoretical-clinical perspectives.
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